Let us begin with the sacred instructions for adorning the body with marks and worshipping the divine. The scriptures declare that one should establish and honor the deities upon various parts of the body: the head, forehead, throat, both shoulders, arms, elbows, wrists, heart, navel, and sides. On the back, too, deities are to be worshipped—Śiva, Śakti, Rudra, Īśa, and Nārada. Alongside these, the nine goddesses beginning with Vāmā, as well as the two Aśvins, Nāsatya and Dasra, are revered, making sixteen deities in total. Alternatively, the tradition prescribes marking the head, hair, ears, face, both arms, heart, both sides of the navel, and both thighs. The knees, feet, and back are also included, forming sixteen places where deities such as Śiva, Candra, Rudra, Vighneśa, or Viṣṇu may be invoked. Śrī is to be honored on the heart, Śambhu on the navel, Prajāpati, Nāga, Nāga maidens, and on both feet, the daughters of sages. The feet represent the oceans and sacred fords, and the back symbolizes vastness; thus, the sixteen sacred places are revealed. There is also a tradition of worshipping at eight places: the secret place, forehead, both ears, the supreme, both shoulders, heart, and navel. Here, Brahmā and the seven sages, along with other deities, are established, as prescribed by those who understand the sacred ashes. Sometimes, only five places are marked: the head, arms, heart, and navel, as taught by those knowledgeable in the application of ashes. One should perform these rites as best as possible, considering place, time, and circumstances. If unable to smear or mark the body fully, one should at least make the tripuṇḍra and other sacred marks. With remembrance of Shiva—the three-eyed, the foundation of the three guṇas, and the origin of the three Vedas—one should apply the tripuṇḍra to the forehead, reciting, “Salutations to Shiva.” With the syllables "īśā" and "namaḥ" on both sides, the tripuṇḍra is applied; similarly, with seed syllables and "namaḥ," it is marked on both forearms. Below, the marks are made with syllables for the ancestors; above, with those for Umā and Īśa; likewise, on the back and rear of the head, as prescribed. Now, O wise Śainaka, listen as the greatness of Rudrākṣa is revealed. Rudrākṣa, most beloved of Shiva and supremely purifying, removes all sins—by sight, touch, or recitation. The greatness of Rudrākṣa was first told by Shiva, the supreme soul, to the goddess, for the benefit of all worlds. Shiva addressed Parvati, saying, “Listen, O goddess, to the greatness of Rudrākṣa, which I recount for your pleasure and for the welfare of devotees. Long ago, for thousands of divine years, my mind, restrained and trembling, engaged in deep austerity. Then, by my own will, for the benefit of the worlds, I playfully opened my eyes, O Parameśāni. From both my beautiful eyes, drops of water fell; those tears became known as the Rudrākṣa tree. Attaining the form of a tree, for the sake of blessing devotees, Rudrākṣa was given to the followers of Vishnu and to all four castes. Shiva produced Rudrākṣas, dear to him, from the earth, from water, and from the land of Gauḍa, as well as in Mathurā, Ayodhyā, Laṅkā, Malaya, the Sahya mountains, Kāśī, and ten other places, as well as other regions. These Rudrākṣas, praised in the scriptures, are known to destroy great heaps of sin. By command, Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras—those born on earth—should wear Rudrākṣas of their own kind, which are auspicious. The colors are white, red, yellow, and black, each corresponding to the four castes; wise men say one should wear Rudrākṣas of one’s own color. The fruit obtained from Rudrākṣa should be worn by those desiring enjoyment or liberation, especially by devotees of Shiva, always for the pleasure of Shiva and Pārvatī. The best Rudrākṣa is the size of an amla fruit; the medium is of jujube size; the lowest is a single bead. Even those undevoted or seeking harm may wear them, for the fruits are bestowed according to the size. A jujube-sized Rudrākṣa grants happiness and good fortune; an amla-sized bead destroys all calamities; a gunja-sized bead accomplishes all desired results. The lighter the bead, the greater the fruit it bestows; each bead yields ten times more benefit. Wearing Rudrākṣa is prescribed for destroying sin and accomplishing all aims. No other garland in the world is as auspicious and fruitful as the Rudrākṣa garland. Beads that are smooth, firm, large, and adorned with thorns are auspicious, always granting desires, enjoyment, and liberation. One should avoid beads infested with worms, broken, split, lacking thorns, wounded, or misshapen. A bead with a naturally formed hole is excellent; one made by human effort is middling. Wearing Rudrākṣa brings destruction of great sins. If one wears a hundred beads, one becomes like Rudra in form. Wearing eleven hundred beads bestows immense fruit, which cannot be fully described even in a hundred years. A crown made of five hundred and fifty Rudrākṣa beads is considered proper; the best devotee should fashion it correctly. Thus, the sacred traditions of marking the body and the greatness of Rudrākṣa are revealed, bestowing purity, auspiciousness, and blessings upon all who follow them.